Kitab-ul-Marfat: Roohani Haqeeqat, Abdal ka Nizam aur Asrar-e-Tayy al-Ard

Murattab: Muhammed Anis Naqshbandi (SHO-Mumbai)

 

 

■  IS MAZMUN KO LIKHNE KI KHAAS WAJH ■

 

Kuch waqt pehle ek shakhs ne Sarkar Waris-e-Paak ke ek mashhoor waqiye par aitaraaz uthaya.

Waqiya yeh hai ke ek martaba Waris-e-Paak ne ek aam Imam ke peeche namaz padhi. Namaz ke baad aapne us Imam se farmaya ke aapne namaz mein falan falan hisab-kitaab aur dukan par dhyan lagaya hua tha.

Aitaraaz karne wale ne yeh sawal uthaya ke 'Jab halat-e-namaz mein Imam ka dhyan dukan aur bazaar par tha, aur Waris-e-Paak bhi uske peeche namaz padh rahe the, toh namaz ke dauran khud Waris-e-Paak ka khayaal kahan tha? Kya unka dhyan bhi namaz se hat kar Imam ke dhyan ki taraf chala gaya tha?'

■ IS MAZMUN KA ASAL MAQSAD

Is aitaraaz ka radd karna aur yeh sabit karna hai ke ALLAH ke nek bande (Awliya ALLAH) ek hi waqt mein kai kaamon ko anjaam dene ki roohani salahiyat aur tasarrufaat rakhte hain. Woh namaz mein ALLAH ki bargah mein puri tarah hazir bhi hote hain, aur sath hi sath unhe roohani quwwat se aam logon ke dilon ke haal (kashf) ka ilm bhi hota hai. Tasawwuf ki istelah mein ise hi 'Tai Ard', 'Multi-location / Multi-tasking of the Soul' ya 'Roohani Tasarruf' kaha jata hai.

■ IS AITARAAZ KE ILM-E-JAWAAB

Is aitaraaz ke jawab aur unki is salahiyat ko sabit karne ke liye darj-zail dalail maujood hain:

 

1.  EK WAQT MEIN DO MUTAZAD (Opposite) KAAM AUR ROOHANI SALAHIYAT

Aitaraaz karne wala roohaniyat ko aam insaani aqal ke tarazu mein taul raha hai. Ek aam insaan ek waqt mein ek hi taraf dhyan laga sakta hai, lekin ALLAH ke nek bandon ki rooh physical dunya ki qaid se aazad hoti hai.

■ MISAAL: Huzoor Nabiyye Kareem (ﷺ) halat-e-namaz mein hote the, jo ke khushu aur khuzu ki aakhri hud hai, lekin uske bawajood aap farmate the:

'Main apne peeche rone wale bachhe ki aawaz sun kar namaz ko mukhtasar kar deta hoon taaki uski maa ko takleef na ho.'

Hawala: Sahih al-Bukhari

■ NATEEJA: Agar namaz mein pure dhyan ke bawajood Huzoor (ﷺ) ka dhyan bahar ki dunya par tha, toh yeh namaz ki kami nahi balki Nubuwwat ki quwwat thi. Usi tarah, Imam ke dil ka haal jaan lena Waris-e-Paak ki roohani quwwat (Kashf) thi, namaz se ghaflat nahi.

■  Muqaddimah (Aghaz)

 

Tasawwuf ki roshni me insani wajood sirf haddi aur gosht ke ek putle ka naam nahi hai, balki iske andar ek aisi lateef aur azaad haqeeqat poshida hai jise Rooh kaha jata hai. Aam insan ka jism uski rooh par hawi hota hai, jiski wajah se wo waqt aur faasle (Zaman o Makan) ki qaid me rehta hai. Lekin jab yahi rooh Tazkiya-e-Nafs (roohani pakeezgi) ke zariye paak ho jati hai, toh wo jism ki qaid se azaad ho sakti hai.

Is roohani azaadi ke nateejay me Auliya ALLAH aur muqarrabeen ke zariye aisi karamat zahir hoti hain jo aam aql ko hairan kar deti hain—jaise ek hi waqt me kai maqamat par zahir hona (Roohani Tamassul / Ek waqt me kai jagah maujoodgi) ya palak jhapakte lambe faasle tay kar lena (Tayy al-Ard / Tayy al-Makan).

 

■■ 1. Nazriya-e-Tasawwuf: Shaykh al-Akbar Ibn Arabi ki Fikr

 

Sufi mufassireen aur khass taur par Shaykh al-Akbar Ibn Arabi ne apni marfat-afroz kitabon, jaise Al-Futuhat al-Makkiyya aur Fusus al-Hikam, me is roohani tamassul ki gahri aqli aur naqli wazahat pesh ki hai.

•  Alam-e-Misal (Misali Duniya): Ibn Arabi farmate hain ki is jismani duniya (Alam-e-Ajsam) ke alawa ek aur aalam hai jise Alam-e-Misal ya Alam-e-Khayal kehte hain. Yeh ek aisi roohani jagah hai jahan be-jism cheezein (jaise ilm, rooh, ya khayalat) ek jismani shakal ikhtiyar kar sakti hain.

•  Rooh ka Ikhtiyar: Jab kisi Wali ALLAH ka nafs bilkul paak ho jata hai, toh uski rooh maddiyati duniya ki pabandiyon se azaad hokar Alam-e-Misal par ikhtiyar haasil kar leti hai.

•  Shabeeh (Hum-shakal) ka Zahir Hona: Is maqam par rooh ek hi waqt me jitni jagah chahe, apni marzi se apni shabeeh (aks) zahir kar sakti hai. Yeh dekhne walon ko bilkul jism jaisa hi mehsoos hota hai aur wo wahan logon ki madad bhi kar sakte hain, jabki unka asli jism apne muqam par hi rehta hai.

 

■  2. Ahadeeth-e-Mubarakah aur Abdal ka Nizam

 

Tasawwuf me bayan kiye gaye is roohani nizam ko samajhne ke liye ahl-e-tasawwuf un riwayaat ko daleel banate hain jo Auliya ki makhsoos jamaat aur rooh ki salahiyat par roshni dalti hain:

A.  Hadith Qudsi — Sabse Bada Hawala

Auliya ALLAH ko milne wali roohani taaqat ka sabse mazboot hawala Sahih al-Bukhari ki yeh Hadith Qudsi hai, jisme ALLAH Ta'ala farmata hai:

'Jo mere kisi wali se dushmani rakhe, mai usse jang ka elaan karta hu. Aur mera banda aisi kisi cheez se mere kareeb nahi hota jo mujhe farz ibadat se zyada pasand ho. Aur mera banda nawafil ke zariye mere aur kareeb hota jata hai yahan tak ki mai usse mohabbat karne lagta hu. Phir jamesh mai usse mohabbat karta hu, toh mai uski wo kaan ban jata hu jisse wo sunta hai, uski wo aankh ban jata hu jisse wo dekhta hai, uski wo haath ban jata hu jisse wo pakadta hai, aur uska wo paon ban jata hu jisse wo chalta hai...'

Hawala: Sahih al-Bukhari: 6502

Is Hadith se pata chalta hai ki jab koi banda ALLAH ka mehboob (Wali) ban jata hai, toh uske azaa (jism ke hisson) me ALLAH ki di hui roohani taaqat shamil ho jati hai. Unka dekhna, sunna aur chalna aam insano jaisa mahdood nahi rehta, balki wo zamani aur makani hadein paar kar lete hain.

B.  Abdal ki Jamaat aur Unki Barkat

Hazrat Ali Ibn Abi Talib se riwayat hai ki unhone farmaya:

'Mene Rasoolullah ﷺ ko farmate hue suna ki: Abdal Shaam me honge aur wo 40 mard hain. Jab bhi unme se kisi ek ka intiqal hota hai, toh ALLAH unki jagah kisi dusre ko badal bana deta hai. Unhi ke zariye (ALLAH) baarish barsata hai, dushmano par fatah deta hai, aur azaab ko door karta hai.'

Hawala: Musnad Ahmad, Hadith: 896

 

C.  Hazrat Ibrahim (Alayhissalaam) ke Dil Jaise Auliya

Rasoolullah ﷺ ne farmaya:

'Meri ummat me hamesha 30 log Hazrat Ibrahim Khaleel al-Rahman ke dil jaise maujood rahenge. Jab bhi unme se koi ek faut hoga, ALLAH uski jagah dusre ko badal dega.'

Hawala: Musnad Ahmad, 5/322; Tabarani

 

D.  Roohani Aalam me Rauf-o-Taqat

Rasoolullah ﷺ ne farmaya:

'Roohain ek jama shuda lashkar ki tarah hain, jo aapas me (roohani aalam me) ek dusre ko pehchanti hain wo yahan ek dusre se muhabbat karti hain.'

Hawala: Sahih Muslim, Hadith: 2638a

 

■  3. Tayy al-Ard: Haqeeqat aur Qur'ani-o-Tareekhi Dala'il

 

Tasawwuf mein Tai Ard ka maqam ek aisi roohani salahiyat ya karamat hai jismein koi bhi ALLAH ka nek banda zameen aur faslo ko samet kar palkon ke jhapakte hi bohot door ka safar tay kar leta hai. Iska lafzi matlab hai 'zameen ka lipat jana'.

A.  Yeh Kya Hai? (Tasawwur)

Tai Ard koi jadu ya khayali dastaan nahi hai, balki Tasawwuf mein ise ek Karamat mana jata hai. Iska matlab yeh hota hai ke ALLAH Ta'ala apne kisi khaas bande ke liye waqt aur jagah ke dunyaawi qawaneen ko badal deta hai.

B.  Tayy al-Ard ki Hadeesi Bunyad (Zameen Simatne ki Riwayat)

Rasoolullah ﷺ ne farmaya:

'Beshak ALLAH ne mere liye zameen ko samet (compress) diya, toh mene iske mashriq (east) aur maghrib (west) ke tamaam hisson ko dekh liya. Aur jahan tak zameen mere liye sameti gayi, wahan tak meri ummat ki hukoomat jald hi pahunch jayegi.'

Hawala: Sahih Muslim, Hadith: 2889; Sunan Abi Dawud: 4252

Huzoor ﷺ jab safar par nikalte toh yeh dua farmate:

'Aee ALLAH! Hamare is safar ko hum par aasan farma de aur iske lambe faasle ko hamare liye samet (fold) de.'

Hawala: Sahih Muslim, Hadith: 1342

 

C.  Qur'an se Saboot: Hazrat Asif bin Barkhiya

Surah An-Naml (Ayat: 39-40) mein milta hai. Jab Hazrat Sulaiman (Alayhissalaam) ne Malika Bilqis ka takht mangwaya, toh unke darbar me maujood ek ilm wale shakhs (Asif bin Barkhiya) ne farmaya:

'Main aap ki aankh jhapakne se pehle us takht ko aap ke paas le aaunga.'

 

D.  Karamat-e-Sahaba: Hazrat Umar Radiallahoanho aur Hazrat Sariya ka Waqia (Tafseeli Bayan aur Sharah)

Waqia: Hazrat Umar Radiallahoanho Madinah Munawwarah me Masjid-e-Nabwi ke mimbar par khutba-e-juma de rahe the. Khutbah ke dauran achanak aapne buland aawaz me farmaya: 'Ya Sariya! Al-Jabal, Al-Jabal' (Aee Sariya! Pahad ki ot lo, pahad ki taraf peeth karo). Us waqt Hazrat Sariya Radiallahoanho Madinah se saunko mile door Nihawand (Iran) ke maidan me dushmano ke khilaf islami lashkar ki qiyadat kar rahe the. Dushman ne un par pichli taraf se hamla karne ki sazish ki thi. Hazrat Sariya tak Hazrat Umar Radiallahoanho ki aawaz pal bhar me pahunch gayi, unhone pahad ki ot li aur dushman ko shikast di.

Hawala aur Sanad: Is riwayat ko Imam Ibn Hajar al-Asqalani ne Al-Isabah fi Tamyiz al-Sahabah (Kism 2, Safha 3) me naqal kiya hai aur iski sanad ko Hasan (Sahi ke qareeb) farmaya hai. Iske alawa Imam Al-Bayhaqi ne Dala'il al-Nubuwwah me, Imam Abu Nu'aym ne Hilyat al-Auliya me, aur Hafiz Ibn Kathir ne Al-Bidayah

wan-Nihayah (Jild 7, Safha 131) me bilkul sahih asaneed ke sath iski wazahat ki hai.

 

Sharah (Explanation): Muhaddiseen aur shariheen-e-kram ne is waqia se teen ahem roohani haqaiq sabit kiye hain:

1.  Kashf-e-Baid (Door-darazi ka Mushahida): ALLAH Ta'ala ne Madinah me baithe Hazrat Umar Radiallahoanho ke samne se zamani aur makani parde utha diye ki unhone sainkdon mile door Iran ka maidan-e-jang apni aankhon se dekh liya.

2.  Saut-e-Baid (Aawaz ka pahunchna): Yeh 'Tayy al-Makan' ki roohani quwwat thi jisme aawaz ki lehron ne faaslon ko samet diya aur aawaz bina kisi maddiyati zariye ke pal bhar me Sariya tak pahunch gayi.

3.  Tasarruf-fil-Kainat: Wali-ALLAH ka tasarruf sirf dekhne tak nahi balki halat-e-jang me door se

asar-andaz hone par bhi qadir hota hai, jo ke Hadith Qudsi ke mutabiq ALLAH ki di hui quwwat se hota hai.

 

■  4. Imam Ghazali (Rehmatullah Alayh) ki Fikri Tahqeeq aur Akwal

 

Hujjat-ul-Islam Imam Ghazali (Rehmatullah Alayh) ne apne shahkar Ihya Ulum al-Din aur Kimiya-e-Saadat me rooh ki haqeeqat aur Auliya ke tasarrufaati maqam ko bohot hi aasan falsafe me samjhaya hai:

A.  Jism aur Rooh ka Ta'alluq (Saltanat ki Misal)

Kaul: 'Jism ek shahar ki tarah hai aur rooh us shahar ka badshah hai. Insaani aql us badshah ka wazir hai, aur shehwat us shahar ka khazanji hai, jagki gussa us shahar ka kotwal hai. Badshah ko chahiye ki wo apne wazir ke mashware par chale aur shehwat wa gusse ko apne qabza me rakhe. Agar badshah (rooh) kamzor ho gaya aur usne kotwal aur khazanji ko khud par hawi hone diya, toh saltanat tabah ho jayegi.'

B.  Rooh ki Asli Haqeeqat (Malaikati Aalam)

Kaul: 'Rooh is jismani duniya (Zahiri Aalam) ki makhlooq nahi hai, balki yeh Alam-e-Malakoot (roohani aalam) se aayi hai. Jism sirf ek aarzi sawari ya qaid-khana hai jo rooh ko is duniya me aamal karne ke liye diya gaya hai.'

C.  Dil ka Aaina aur Kashf (Roohani Parda-kushai)

Kaul: 'Dil ki misal ek aaine jaisi hai. Duniya ki muhabbat, gunah aur nafsani khuahishat ikathay hokar is aaine par zang ki tarah jam jaate hain. Jab ek banda zikr-ullah, ibadat aur tazkiya ke zariye is zang ko saaf kar deta hai, toh dil ka aaina bilkul shaffaf ho jata hai. Phir us aaine me Alam-e-Ghayb (poshida duniya) ke anwarat aur Haqaiq khud-ba-khud jhalakne lagte hain.'

D.  Khwab aur Roohani Safar

Kaul: 'Jab insan so jata hai, toh ALLAH uske jismani hissi salahiyaton ko roak deta hai. Is waqt rooh jism ke bojh aur bandhan se azaad hokar Alam-e-Malakoot ki taraf parwaaz karti hai aur Lawh-e-Mahfooz me likhi hui aane wali baaton ka mushahida karti hai. Jo taqat aam logon ko neend me milti hai, Auliya ALLAH aur muqarrabeen use jagte hue ikhtiyar kar lete hain.'

 

■  5. Sufiya ke Nazdeek Iska Asli Maqsad

 

Tasawwuf ke nizam mein Tai Ard ya Roohani Tamassul ko asli maqsad nahi mana jata. Sufi Masters ka kehna hai ke aisi karamat ko chhipana chahiye aur iska dikhava nahi karna chahiye kyunki asli maqsad sirf aur sirf ALLAH ki Raza aur Sunnat ki pairwi hai. Haqiqi darja wo hai jahan insaan ka dil dunya ki buraiyon se puri tarah paak ho jaye.

 

■  6. Ahem Nuqtah (Khaas Baat)

 

Yeh saari posts aur jo bhi baatein humne is guftagu me bayan ki hain, yeh saara ka saara material ek hi mukammal silsile ki kadi hai. Is poore mazmoon me nafs ki pakeezgi se lekar rooh ki azaadi, Abdal ke nizam se lekar Tayy al-Ard ki salahiyat, aur Quran o Hadeeth ke dala'il se lekar Imam Ghazali ke akwal tak—yeh sab aapas me gehre jude hue hain. Yeh poori tehqeeq is ek bunyadi haqeeqat ko wazeh karti hai ki insani rooh jab paak ho jati hai, toh wo madaa ke qawaneen se azaad ho jati hai.

 

■  7. Maqam-e-Risalat aur Ilm-e-Mustafa ﷺ (Aakhri Natija)

 

Yeh saari behas, kashf-o-karamat aur tasarrufaat jo upar bayan kiye gaye hain, yeh aam insaano ki rooh, jism aur Auliya ALLAH ke martabay par hain.

Ahl-e-Sunnat wa Jama'at aur Sufiya-e-Kiram ke mutabiq, is poore mazmoon se jo sabse badi aur azeem haqeeqat samne aati hai wo Maqam-e-Mustafa ﷺ hai:

•  Auliya ka Maqam jab yeh hai: Sochiye ki jab ek aam insan ALLAH ki ibadat, riyazat aur nafsi pakeezgi ke zariye uske muqarrab bando (Auliya) ki fehrist me shamil hota hai, toh ALLAH Tabarak-o-Ta'ala usko apni ata se itni roohani taqat aur ikhtiyaar ataa kar deta hai ki wo ek hi waqt me kai maqamat par maujood ho sakta hai, hazaron meel door ki awaaz sun leta hai, takht hazir kar deta hai aur kashf ke zariye ghayb ki baaton ko dekh aur pata kar leta hai.

•  Toh Sultan-e-Kainat ﷺ ka Maqam kya hoga: Jab ALLAH ke nek bando aur ummatiyon ka yeh aalam hai, toh sochiye ki ALLAH ke Rasool ﷺ, jo tamam Nabiyon aur Rasoolon ke Sardar hain, aur kul kainat ke malik-o-mukhtaar (ALLAH ki ata se) hain, unki taqat, unke roohani tasarrufaat, aur unke Ilm-e-Ghayb ka maqam kya hoga!

•  Kul Ilm ki Ata: Auliya ka ilm aur tasarruf toh Huzoor ﷺ ke daryae-ilm ka ek qatra hai. ALLAH Ta'ala ne apne Habeeb ﷺ ko wo azeem ilm aur ikhtiyaar ataa farmaya hai jo poori kainat ke ghere se buland hai.

Ilmi o Fikri Dars: Aaj ke daur me jo log Ilm-e-Ghayb aur Huzoor ﷺ ke ikhtiyaaraat wa tasarrufaat par behas karte hain ya unme shak karte hain, unhe is roohani falsafe aur islami dala'il ko padhkar sabak haasil karna chahiye. Jab ummat ke auliya ka martaba Asif bin Barkhiya aur Hazrat Umar Radillahoanho jaisa ho sakta hai, toh us Nabi-e-Kareem ﷺ ki shaan-o-shaukat ka andaza lagana insani aql ki parwaz se kahin upar hai jinki Nalain-e-Mubarak aasman-o-la-makan (Me'raj) ki bulandiyon ko chhu kar aayi hain.

 

TAI AL-ARD AUR JADEED SCIENCE: KARAMAT AUR PHYSICS KA ILMI TALLUQ

 

Tasawwuf (Sufism) mein Tai al-Ard (Zameen ka simat jana) ek aisi Karamat hai jahan ALLAH ke Auliya pal bhar mein hazaron mil ka safar tay kar lete hain ya ek hi waqt mein alag-alag maqamaat par maujud hote hain. Halanki, aam insani aqal ke liye yeh ek khariq-e-aadat (unbelievable) waqia hai, lekin jadeed theoretical physics aur quantum mechanics ke theoretical models yeh sabit karte hain ke aisi harkat (instant travel) kayenaat ke qawaneen ke mutabik bilkul mumkin hai.

 

Jab hum Tai al-Ard ko science ki zabaan mein samajhte hain, toh iske piche physics ke bade qawaneen aur theories kaam karti hain jinki tasdeeq mutaddid (multiple) scientific kutub se hoti hai.

 

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PART 1: EINSTEIN KI RELATIVITY AUR TIME TRAVEL THEORIES

 

Auliya ALLAH ka waqt aur jagah (Space and Time) ki qaid se azaad ho jana Einstein ke banaye gaye qawaneen par poora utarta hai.

 

1. TIME DILATION AUR TEZ RAFTAR (SPEED OF LIGHT)

 

Albert Einstein ki 1905 ki Theory of Special Relativity ka ek ahem qanoon hai jise Time Dilation kehte hain.

 

• SCIENTIFIC LAW:

 

Jaise-jaise kisi shai (object) ki raftar badhti hai, uske liye waqt dheema (slow) hone lagta hai. Agar koi shakhs roshni ki raftar (Speed of Light - 300,000 km per second) ke kareeb safar kare, toh uske liye waqt lagbhag saakin (freeze) ho jata hai.

 

• TAI AL-ARD SE CONNECTION:

 

Jab Auliya ALLAH ka safar hota hai, toh unki ruhaniyat unke jism par ghalib aa jati hai. Unki raftar aam insani hadood se nikal kar roshni ya noor ki raftar par pahunch jati hai.

 

 

• NATIJA:

 

Jab raftar itni tez hoti hai, toh unke liye waqt lagbhag thamb jata hai. Woh kayenaat ke ek kone se dusre kone tak safar kar lete hain aur aam logon ke liye abhi ek pal bhi nahi beeta hota. Yeh ek tarah ka Forward Time Travel hai jahan woh duniya ke aam waqt se aage nikal jaate hain.

 

• BOOK REFERENCE: EINSTEIN, A. (1916). "RELATIVITY: THE SPECIAL AND GENERAL THEORY".

 

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2. SPACE-TIME CONTINUM AUR WORMHOLES

 

Einstein ne bataya ke Space (Makan) aur Time (Zaman) do alag cheezein nahi hain, balki yeh aapas mein pawaista (interlinked) hain jise Space-Time Fabric (Zaman-o-Makan ki chadar) kaha jata hai.

 

• SCIENTIFIC LAW:

 

Agar hum space ko mod (bend) sakte hain, toh hum waqt ko bhi mod sakte hain. Physics mein theoretical tor par Wormholes (Einstein-Rosen Bridge) ko ek aisi shortcut tunnel mana gaya hai jo do door-daraz maqamaat ko aur do alag-alag azmaan (Past aur Future) ko aapas mein jod sakti hai.

 

• TAI AL-ARD SE CONNECTION:

 

"Tai al-Ard" ka lafzi matlab hi hai "Zameen ka simat jana". Sufiya-e-Ikram jab Tai al-Ard karte hain, toh woh isi Space-Time fabric ko munjamid ya fold kar dete hain. Unke liye safar ka fasla bhi khatam ho jata hai aur safar mein lagne wala waqt bhi zero ho jata hai. Woh ek hi lamhe mein duniya ke dusre hisse mein maujud hote hain.

 

• BOOK REFERENCE: THORNE, K. S. (1994). "BLACK HOLES AND TIME WARPS: EINSTEIN'S OUTRAGEOUS LEGACY" (W. W. NORTON & COMPANY).

 

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PART 2: EK HI WAQT MEIN DO JAGAH HONA (MULTI-LOCATION)

 

Agar koi shakhs waqt aur jagah ko mod sake, toh uske liye ek hi waqt mein do alag jagah maujud hona mathematically mumkin ho jata hai.

 

• CLOSED TIMELIKE CURVES (CTCs):

 

Physics mein is theoretical model ke mutabik, agar waqt ke dayre (loop) ko mod diya jaye, toh ek shakhs apne hi maujuda waqt (Present) mein rehte hue kisi dusri jagah par apne dusre roop (Past ya Future self) ke sath dekha ja sakta hai.

 

• SUFISM SE CONNECTION:

 

Is istilah ko Sufism mein Jism-e-Misali (Spiritual Body) kehte hain. Jahan Wali-ALLAH, ALLAH ki ata se waqt aur jagah ki qaid se azaad hokar ek hi waqt ke lamhe ko kayi maqamaat par zahir kar deta hai.

 

• BOOK REFERENCE: GOTT, J. R. (2001). "TIME TRAVEL IN EINSTEIN'S UNIVERSE: THE PHYSICAL POSSIBILITIES OF TRAVEL THROUGH TIME" (HOUGHTON MIFFLIN HARCOURT).

 

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PART 3: QUANTUM PHYSICS AUR TELEPORTATION

 

Modern quantum mechanics particles ke level par is karamat ki wazahat karti hai.

 

1. QUANTUM ENTANGLEMENT AUR INSTANT TELEPORTATION

 

Quantum physics mein ek concept hai jise Quantum Entanglement kehte hain.

 

• SCIENTIFIC LAW:

 

Isme do particles ek dusre se hazaron light-years door hone ke bawajood ek sath jude hote hain. Agar ek particle mein badlav aaye, toh palak jhapkane se pehle dusre particle mein bhi wahi badlav aa jata hai, chahe unke beech ka fasla kitna bhi zyada ho.

 

• SCIENTIFIC SABOOT:

 

Scientists ne lab mein particles (jaise photons aur atoms) ko ek jagah se dusri jagah bina kisi physical medium ke instant teleport karne mein kamyabi haasil ki hai. Is process ko Quantum Teleportation kaha jata hai.

 

• BOOK REFERENCE: NIELSEN, M. A., & CHUANG, I. L. (2010). "QUANTUM COMPUTATION AND QUANTUM INFORMATION" (CAMBRIDGE UNIVERSITY PRESS).

 

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2. HIGHER DIMENSIONS (MULTI-DIMENSIONAL SPACE)

 

Hum insaan 3-Dimensional (3D) duniya mein rehte hain (Length, Breadth, aur Height). Lekin modern String Theory aur M-Theory ke mutabik universe mein 11 ya us se zyada dimensions maujud hain.

 

• MISAAL (ANALOGY):

 

Ek do-simti (2D) rengne wale hashrat (insect) ke samne agar koi haajiz (barrier/wall) aa jaye, toh usko pura ghoom kar jana padega. Lekin ek teen-simti (3D) tair (bird) us barrier ke upar se parwaz kar ke pal bhar mein dusri taraf pahunch jayega. Us hashrat ke liye woh tair ek jagah se madoom (vanish) hokar dusri jagah zahir hota hua lagega.

 

• TAI AL-ARD SE CONNECTION:

 

Roohani tor par jo nufoos (Auliya ALLAH) higher dimensions (Aalam-e-Malakoot) ka access haasil kar lete hain, unke liye is 3D duniya ke fasle aur rukawatein khatam ho jati hain.

 

• BOOK REFERENCE: KAKU, M. (1994). "HYPERSPACE: A SCIENTIFIC ODYSSEY THROUGH PARALLEL UNIVERSES, TIME WARPS, AND THE 10TH DIMENSION" (OXFORD UNIVERSITY PRESS).

 

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KHULASA (CONCLUSION)

 

Jadeed science abhi itni advanced nahi hui hai ke ek jeete-jagte insaan ke pure jism (macro-matter) ko teleport kar sake, kyunki insani jism trillions of atoms se bana hai. Lekin physics ke laws (Quantum Mechanics aur Relativity) is baat se inkar nahi karte ke space ko fold karna, waqt ko badalna, ya instant travel karna namumkin hai.

 

Islam ke mutabik, jo cheez science ke liye abhi theoretical concept hai, ALLAH Ta'ala apni quwwat aur noor se use apne Auliya ke liye Haqeeqat aur Karamat bana deta hai.

 

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📝 FOOTNOTES (ILMI O SHARI'AH WAZAHAT)

 

1. QURAN-E-KAREEM KI DALEEL (ALLAH KI QUDRAT):

 

ALLAH Ta'ala har cheez par qadir hai aur Uske qanoon ke samne koi cheez namumkin nahi hai.

 

SURAH AL-BAQARAH (2:106) / SURAH AL-MA'IDAH (5:40):

 

"INNAL LAHA 'ALA KULLI SHAI'IN QADEER"

 

TARJUMA: "Beshak ALLAH har cheez par poori quddrat rakhna wala hai."

 

(Wazahat: Jab ALLAH har shai par qadir hai, toh Woh apne bandon ke liye zameen ko samaitne aur waqt ko rokne par bhi poori quddrat rakhta hai).

 

2. MOJIZA AUR KARAMAT KI HAQEEQAT:

 

Shariat aur Ilm-e-Kalam ke mutabik, jo cheez insaan ki aqal mein na baithe aur aam qanoon-e-fitrat (laws of nature) ke khilaf ho, use hi Ambiya Alayhimussalam ke mamle mein 'Mojiza' aur Wali ke mamle mein 'Karamat' kehte hain.

 

Aqal-e-insani mehdood (limited) hai, jabki ALLAH ki quddrat la-mehdood hai. Jab koi khariq-e-aadat (extraordinary) waqia sadiq aata hai jo aam aqal se samajh na aaye, toh woh asal mein ALLAH ki bhedi quwwat ka izhaar hota hai jise science aaj 'theories' mein samajhne ki koshish kar rahi hai.

 

 

Alhamdulillah, yeh tasawwuf aur aqaid-e-marfat par mabni ek mukammal aur bamuqam dars-o-kitab ka baab mukammal hua.

Murattab - Muhammed Anis Naqshbandi (SHO-Mumbai)